The hunter chases the deer, each alike a shade. A Feejee once, in presence of a missionary, took a weapon from the grave of a buried companion, saying, "The ghost of the club has gone with him." The Iroquois tell of a woman who was chased by a ghost. She heard his faint war whoop, his spectre voice, and only escaped with her life because his war club was but a shadow wielded by an arm of air. The Slavonians sacrificed a warrior's horse at his tomb.47 Nothing seemed to the Northman so noble as to enter Valhalla on horseback, with a numerous retinue, in his richest apparel and finest armor. It was firmly believed, Mallet says, that Odin himself had declared that whatsoever was burned or buried with the dead accompanied them to his palace.48 Before the Mohammedan era, on the death of an Arab, the finest camel he had owned was tied to a stake beside his grave, and left to expire of hunger over the body of his master, in order that, in the region into which death had introduced him, he should be supplied with his usual bearer.49 The Chinese who surpass all other people in the offerings and worship paid at the sepulchres of their ancestors make little paper houses, fill them with images of furniture, utensils, domestics, and all the appurtenances of the family economy, and then burn them, thus passing them into the invisible state for the use of the deceased whom they mourn and honor.50 It is a touching thought with the Greenlanders, when a child dies, to bury a dog with him as a guide to the land of souls; for, they say, the dog is able to find his way anywhere.51 The shadow of the faithful servant guides the shadow of the helpless child to heaven. In fancy, not without a moved heart, one sees this spiritual Bernard dog bearing the ghost child on his back, over the spectral Gothard of death, safe into the sheltering hospice of the Greenland paradise. It is strange to notice the meeting of extremes in the rude antithetical correspondence between Plato's doctrine of archetypal ideas, the immaterial patterns of earthly things, and the belief of savages in the ghosts of clubs, arrows, sandals, and provisions. The disembodied soul of the philosopher, an eternal idea, turns from the empty illusions of matter to nourish itself with the substance of real truth. The spectre of the Mohawk devours the spectre of the haunch of roast venison hung over his grave. And why should not the two shades be conceived, if either? "Pig, bullock, goose, must have their goblins too, Else ours would have to go without their dinners: If that starvation doctrine were but true, How hard the fate of gormandizing sinners!" The conception of ghosts has been still further introduced also into the realm of mathematics in an amusing manner. Bishop Berkeley, bantered on his idealism by Halley, retorted that he too was an idealist; for his ultimate ratios terms only appearing with the 47 Wilkinson, Dalmatia and Montenegro, vol. i. ch. 1. 48 Northern Antiquities, ch. 10.